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TULSI-PRAJNA have said that reality is incomprehensible. In this way, there is intellectual chaos in the study of the metaphysical problems.
Anekāntavāda seeks to find out a solution out of this intellectual chaos. It seeks to find meaning in the diversity of Opinions and tries to establish that these diverse views are neither completely false nor completely true. They present partial truths from differet points of view The Anekānta seeks to determine the extent of reality, present different schools of thought and gives a synoptic picture of reality. The eminent Ācāryas, like Samantabhadra, Siddhasena, Akalark and Haribhadra have presented the subtle logical distinctions and the metaphysical thought involving unity and diversity, th oneness and duality and other forms of philosophy on the basis of Anekānta.10 A comprehensive picture of reality is sought to be presented by the theory of Anekānta.
The theory of Anekānta has become foundational for Jaina thought In fact, the Apekānta outlook is the basis for other schools of Indian thought. The Jaina Ācāryas have presented a synoptic outlook in understanding the problems of philosophy on the basis of Anekānta. They say that Ekānta or dogmatism or one-sided approach to the problems of reality is not inherent in reality (vastugatadharma), but it is due to working of the intellect. It is the product of intellectual discrimination. If the intellect is pure in its essence then Ekānta will disappear. The pure exercise of intellect will give rise to a synoptic view point expressed in the Anekānta and the different partial view-points get merged in the Anekānta, just as the different rivers get merged in the sea.
Upādhyāya Yasovijaya says that one who has developed the Anekānta outlook does not dislike other view-points. He looks at other view-points with understanding and sympathy just as a father looks at the activities of his son. One who believes in the Anekanta outlook, looks at the conflicting and diverse theories of realities with equal respect. He does not look at the diverse theories of realities as one superior to the other. He has the spirit of equanimity in approaching for the understanding of the problems of other theories. In the absence of the spirit of equanimity, all knowledge would be fruitless, and any amount of reading the sacred texts would not lead to any fruitful results. 11
Haribhadra Süri says, that one who develops the ekānta attitude and insists on his point of view is one-sided in his approach. But the one who develops the synoptic outlook based on the anekānta attitude is always guided by objective and rational considerations in evaluating the theories of reality.
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